Author: Abdul-Hai Lay'yan
Sha‘ban: A School of Preparation for Ramadan (part 2)
The Reason for Naming the Month of Sha‘ban
In explaining the reason for naming the month of Sha‘ban, hadith scholars and lexicographers have transmitted several views. Ibn Hajar al-‘Asqalani (may Allah have mercy on him) writes in Fath al-Bari, while commenting on the hadiths related to the month of Sha‘ban:
“وَسُمِّيَ شَعْبَانُ؛ لِتَشَعُّبِهِمْ فِي طَلَبِ الْمِيَاهِ أَوْ فِي الْغَارَاتِ بَعْدَ أَنْ يَخْرُجَ شَهْرُ رَجَبٍ الْحَرَامُ، وَهَذَا أَوْلَى مِمَّا قَبْلَهُ، وَقِيلَ فِيهِ غَيْرُ ذَلِك”. [1] Translation: It was called Sha‘ban because people would disperse (tasha‘‘ub) in search of water or for raids after the sacred month of Rajab had ended. This explanation is more appropriate than the others, although other views have also been mentioned.
According to this report, the name Sha‘ban is derived from the root sha‘b, which denotes dispersion and branching out. After the conclusion of the sacred month of Rajab—during which fighting and raids were prohibited—the Arabs would spread out in search of water or resume raids and tribal activities. Ibn Hajar (may Allah have mercy on him) considers this explanation stronger than other reported views, while still acknowledging their existence.
Lexicographers have likewise affirmed this meaning. Ibn Manzur states in Lisan al-‘Arab that the month of Sha‘ban was named so because the Arabs dispersed after the sacred month of Rajab in search of water or to conduct raids. [2]
Al-Firuzabadi, in al-Qamus al-Muhit, also attributes the naming of this month to people’s dispersion for raids or seeking water, connecting it to the root tasha‘‘ub. [3]
Ibn Faris, in Maqayis al-Lughah, adopts an etymological approach and identifies two primary meanings for the root sha‘b: separation and dispersal on the one hand, and joining and gathering on the other. While noting that sha‘b also refers to a group of people, he traces the naming of the month of Sha‘ban back to this root, and considers one of its implications to be the dispersion of people for raids or the search for water. [4]
Taken together, these views indicate that the naming of the month of Sha‘ban—whether viewed from a social or linguistic perspective—is deeply connected to the concept of tasha‘‘ub (dispersion and branching). This concept was later elevated, under Islamic teachings, from a customary and social condition to a spiritual and moral framework for increasing good deeds and preparing oneself inwardly for the arrival of Ramadan.
The Virtues of the Month of Sha‘ban
The month of Sha‘ban is among the distinguished times in the Islamic calendar and holds a special status in religious texts, particularly in the Prophetic biography. The particular attention given by the Messenger of Allah (PBUH) to worship and fasting during this month demonstrates its unique virtue among other months.
Authentic narrations describe Sha‘ban as a month in which the deeds of servants are presented before Allah, highlighting the importance of vigilance, sincerity, and increasing acts of obedience during this time. Moreover, the emphasis on purification of the heart and the rectification of human relationships during this month underscores its ethical and spiritual dimension. For this reason, Sha‘ban may be regarded as an essential prelude for spiritual readiness and conscious entry into the blessed month of Ramadan.
The Prophet (PBUH) said: ذَاكَ شَهْرٌ يَغْفُلُ النَّاسُ عَنْهُ بَيْنَ رَجَبٍ وَرَمَضَانَ، وَهُوَ شَهْرٌ تُرْفَعُ فِيهِ الأَعْمَالُ إِلَى رَبِّ الْعَالَمِينَ، فَأُحِبُّ أَنْ يُرْفَعَ عَمَلِي وَأَنَا صَائِم”. Translation: That is a month people are heedless of, between Rajab and Ramadan. It is a month in which deeds are raised to the Lord of the worlds, and I love that my deeds be raised while I am fasting.]5]
The meaning of people’s heedlessness of Sha‘ban is that it lies between two great months: one being a sacred month (Rajab) and the other the month of fasting (Ramadan). Consequently, people’s attention is generally directed toward these two months, leaving Sha‘ban relatively neglected and thus regarded as a month of heedlessness.
Al-Hafiz Ibn Rajab (may Allah have mercy on him), in analyzing the virtue of reviving times of heedlessness through worship, explicitly states that enlivening periods in which most people are inattentive with acts of obedience is recommended and beloved to Allah the Exalted. This approach is also observed in the practical conduct of a group of the righteous predecessors. He maintains that reviving such times yields numerous spiritual and educational benefits.
The first benefit is that worship performed during such times is often hidden, and concealing voluntary acts of worship is superior to publicizing them—especially fasting, which constitutes a private and intimate relationship between the servant and his Lord, and thus provides minimal opportunity for ostentation.
The second benefit lies in the increased difficulty of obedience during periods of widespread heedlessness. From an Islamic ethical perspective, the most virtuous deeds are those that are more challenging for the soul. Ibn Rajab explains that this is due to human susceptibility to collective behavior: when acts of obedience are widespread, worship becomes easier, whereas when heedlessness prevails, obedience becomes more difficult for the mindful individual due to the lack of practical role models.
The third benefit is that a person who remains devoted to worship amid widespread sin and heedlessness may serve as a means of averting calamity from society, as though he plays a protective and restraining role. In this regard, some of the righteous predecessors likened the one who remembers Allah among the heedless to a person who protects a defeated group, emphasizing that the absence of people of remembrance during times of collective heedlessness exposes society to destruction. Ibn Rajab affirms this meaning by referring to the abundance of transmitted reports supporting it. [6]
Ayesha (may Allah be pleased with her) reported: “كان رسول الله صلی الله علیه وسلم يصوم حتى نقول: لا يفطر، ويفطر حتى نقول: لا يصوم، فما ر) استكمل صيام شهر إلا رمضان، وما رأيته أكثر صيامًا منه في شعبان”. [7] Translation: The Messenger of Allah (PBUH) used to fast so much that we would say he never breaks his fast, and he would break his fast so much that we would say he never fasts. I never saw the Messenger of Allah (PBUH) complete the fast of an entire month except Ramadan, and I never saw him fast more in any month than he did in Sha‘ban.
In this narration, ‘A’ishah (may Allah be pleased with her) clarifies that the Prophet (PBUH) never fasted an entire month—meaning every day of it—except Ramadan. This indicates that outside of Ramadan, he did not observe a complete month of fasting, as there were days in every other month when he stayed with ‘A’ishah and was not fasting.
Nevertheless, the month in which the Prophet (PBUH) fasted the most was Sha‘ban. The reason for this is that Sha‘ban lies between Rajab and Ramadan, and many people neglect it. Furthermore, some people assume that fasting in Rajab—due to its sanctity—is superior to fasting in Sha‘ban, whereas this is not the case. Rather, fasting in Sha‘ban is of greater virtue.
Continues…
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References:
[1]. Ibn Hajar al-‘Asqalani, Fath al-Bari bi-Sharh Sahih al-Bukhari, Egypt: al-Maktabah al-Salafiyyah, 1390 AH, vol. 4, p. 213.
[2]. Ibn Manzur, Lisan al-‘Arab, Beirut: Dar Sadir, 3rd ed., 1414 AH, vol. 13, p. 238.
[3]. Al-Firuzabadi, al-Qamus al-Muhit, Cairo: Dar al-Hadith, 1429 AH, vol. 4, p. 238.
[4]. Ibn Faris, Mu‘jam Maqayis al-Lughah, Beirut: Dar Ihya’ al-Turath al-‘Arabi, 1422 AH, vol. 3, p. 198.
[5]. Al-Nasa’i, Sunan al-Nasa’i, Hadith no. 2357.
[6]. Ibn Rajab, Lata’if al-Ma‘arif fima li-Mawasimi al-‘Am min al-Waza’if, p. 136.
[7]. Sahih al-Bukhari, Hadith no. 1969; Sahih Muslim, Hadith no. 1156 (muttafaq ‘alayh).
